As their renouncing their allegiance to all authority in religious matters but that of the Lord Jesus Christ aroused much interest and no little opposition at the time, it will, no doubt, be interesting to my readers to have this remarkable production in full, together with the witnesses’ address in full, which is as follows:
THE LAST WILL AND TESTAMENT OF THE SPRINGFIELD PRESBYTERY
The Presbytery of Springfield, sitting at Caneridge, in the county of Bourbon, being, through a gracious Providence, in more than ordinary bodily health, growing in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die; and considering that the life of every such body is very uncertain, do make and ordain this our last will and testament, in manner and form following, viz:
Imprimis. We will, that this body die, be dissolved, and sink into union with the body of Christ at large; for there is but one body and one spirit, even as we are called in one hope of our calling.
Item. We will, that our name of distinction, with its Reverend title, be forgotten, that there be but one Lord over God’s heritage, and his name one.
Item. We will, that our power of making laws for the government of the Church, and executing them by delegated authority, forever cease; that the people may have free course to the Bible, and adopt the law of the spirit of life in Jesus Christ.
Item. We will, that candidates for the gospel ministry henceforth study the Holy Scriptures, with fervent prayer, and obtain license from God to preach the simple Gospel, with the Holy Spirit sent down from heaven, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none take this honor to himself, but he that is called of God, as was Aaron.
Item. We will, that the Church of Christ resume her native right of internal government, try her candidates for the ministry, as to their soundness in the faith, acquaintance with experimental religion, gravity and aptness to teach; and admit no other proof of their authority but Christ speaking in them. We will that the Church of Christ look up to the Lord of the harvest to send forth laborers into the harvest; and that she resume her primitive right of trying those who say they are apostles and are not.
Item. We will, that each particular church as a body, actuated by the same spirit, choose her own preacher and support him by a free-will offering, without a written call or subscription, admit members, remove offenses; and never henceforth delegate her right of government to any man or set of men whatever.
Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into the life having one book than having many to be cast into hell.
Item. We will, that preachers and people cultivate a spirit of mutual forbearance; pray more and dispute less; and while they behold the signs of the times, look up, and confidently expect that redemption draweth nigh.
Item. We will, that our weak brethren who may have been wishing to make the Presbytery of Springfield their king, and wot not what is now become of it, betake themselves to the Rock of Ages, and follow Jesus for the future.
Item. We will, that the Synod of Kentucky examine every member who may be suspected of having departed from the Confession of Faith, and suspend every such heretic immediately, in order that the oppressed may go free, and taste the sweets of gospel liberty.
Item. We will, that Ja—— ——, the author of two letters lately published in Lexington, be encouraged in his zeal to destroy partyism. We will, moreover, that our past conduct be examined into by all who may have correct information; but let foreigners beware of speaking evil of things which they know not.
Item. Finally, we will, that all our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late.
Springfield Presbytery.
June 28, 1804. (L. S.)
Robert Marshall, John Dunlavy, Richard McNemar, B. W. Stone, John Thompson, David Purviance, Witnesses.
THE WITNESSES’ ADDRESS
We, the above-named witnesses of the Last Will and Testament of the Springfield Presbytery, knowing that there will be many conjectures respecting the causes which have occasioned the dissolution of that body, think proper to testify that from its first existence it was knit together in love, lived in peace and concord, and died a voluntary and happy death.
Their reasons for dissolving that body were the following: With deep concern they viewed the divisions and party spirit among professing Christians, principally owing to the adoption of human creeds and forms of government. While they were united under the name of a presbyter, they endeavored to cultivate a spirit of love and unity with all Christians, but found it extremely difficult to suppress the idea that they themselves were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations; and a temptation was laid before those who were connected with the various parties to view them in the same light. At their last meeting they undertook to prepare for the press a piece entitled, “Observations on Church Government,” in which the world will see the beautiful simplicity of Christian Church government, stript of human invention and lordly traditions.
As they proceeded in the investigation of that subject, they soon found that there was neither precept nor example in the New Testament for such confederacies as modern church sessions, presbyteries, synods, General Assemblies, etc. Hence they concluded that while they continued in the connection in which they then stood, they were off the foundation of the apostles and prophets of which Christ himself is the chief cornerstone. However just, therefore, their views of church might have been, they would have gone out under the name, the precious cause of Jesus, and dying sinners who are kept from the Lord by the existence of sects and parties in the church, they have cheerfully consented to retire from the din and fury of conflicting parties—sink out of the view of fleshly minds, and die the death. They believe their death will be great gain to the world. But though dead, as above, and stript of their mortal frame, which only served to keep them too near the confines of Egyptian bondage, they yet live and speak in the land of gospel liberty; they blow the trumpet of jubilee, and willingly devote themselves to the help of the Lord against the mighty. They will aid the brethren, by their counsel, when required; assist in ordaining elders or pastors, seek the divine blessing, unite with all Christians, commune together, and strengthen each others’ hands in the work of the Lord.
We design, by the grace of God, to continue in the exercise of those functions which belong to us as ministers of the Gospel, confidently trusting in the Lord, that he will be with us. We candidly acknowledge that in some things we may err, through human infirmity; but he will correct our wanderings and preserve his Church. Let all Christians join with us in crying to God day and night to remove the obstacles which stand in the way of his work, and give him no rest till he make Jerusalem a praise in the earth. We heartily unite with our Christian brethren of every name in thanksgiving to God for the display of his goodness in the glorious work he is carrying on in our western country, which we hope will terminate in the universal spread of the Gospel. (Biography of B. W. Stone, pages 51-55.)
PRACTICES MODIFIED IN MANY PARTICULARS
The stand they now took drove them to modify their practices in many particulars. Among the first things to which they turned their attention was infant baptism. Previous, indeed, to the great excitement in 1801, Robert Marshall had become satisfied that infant baptism was not taught in the Word of God; upon which Stone tried to set him right, but in the course of the discussion he became so thoroughly convinced of its unscripturalness that he discontinued the practice entirely. The religious awakening, however, soon engrossed the minds of all, and for some years baptism was left out of view. At length, many becoming dissatisfied with their infant baptism, a meeting was convened to thoroughly consider the subject, and, after a friendly investigation, and discussion, it was decided that each member should act in accordance with his convictions. As none among them had been immersed, it was a question whether any one was qualified to administer baptism, which was finally settled upon the ground that authority to preach carried with it the authority to baptize. In the performance of this newly-discovered duty, the ministers first baptized each other, and then their congregations. The practice of immersion soon prevailed generally among the churches.
Shortly after having reached the conclusion that the immersion of believers is the only Scriptural baptism, at a great meeting at Concord, when mourners were daily invited to collect around for prayer, as was their custom then, and many persons were prayed for without receiving the expected comfort, the words of Peter rolled through Stone’s mind—“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit”—and he thought, “were Peter here he would thus address these mourners.” So he quickly arose and addressed them in the same language and urged them to comply with this demand. The effect, however, was the reverse of what he intended. Instead of comforting the mourners, it only perplexed and confused them by directing their attention to an untried course of procedure utterly unknown to “revivals,” and for which they were wholly unprepared. “While their hearts were filled with ardent desires for special operations of the Holy Spirit and of fire, this unexpected presentation produced a chilling effect, and tended to cool the ardor of their excited imagination. Mr. Stone himself, indeed, quoted Peter’s language on this occasion evidently more from his anxiety to suggest some means of relief, and from his unbounded confidence in the Word of God, than from any proper understanding of the relation of baptism to remission of sins.”
The independent stand that Stone took on the Bible alone greatly increased his labors. Kindred spirits speedily rallied to his support. The Presbyterians forbade their people to associate with them in their worship, on pain of censure or exclusion, but this caused many to cast their lot with them. Churches quickly sprang up over a wide region, rejecting all standards but the Bible and refusing to wear any name but that of “Christians.” Stone and his co-laborers now devoted themselves to encouraging and strengthening these widely-scattered churches.
“SHAKERISM”
Scarcely had the work been inaugurated, however, before the very life of the churches was threatened by the appearance of a strange delusion. A semi-religious, socialistic movement, known as “Shakerism,” had some years before this established several communities in the State of New York. Its leaders, hearing of the revolt against Calvinism led by Stone, sent three missionaries—Bates, Mitchum and Young—among them. They were eminently qualified for their work, and soon made sad havoc of the newly-planted churches. Stone thus describes them and their work: